A detailed explanation of the Ḥadīth of the Messenger of Allāh (ṣallallāhu ʿalayhī wa-salām) describing those who protect and preserve the Sunnah. The detailed narration and study come from the noble muḥaddith of al-Madīnah, al-ʿAllāmah ʿAbd al-Muḥsin al-ʿAbbād.

The Messenger (ṣallallāhu ʿalayhi wa-sallam) said in an authentic Ḥadīth, "The example of the believers is that they have mutual love for each other, they have mutual mercy for each other and they are like one body. If one part of the body suffers, the whole body suffers." Shaykh Muḥammd ibn Hādī al-Madkhali explains in great detail the meaning of this Ḥadīth and how it applies to the lives of the Muslims. (From the 2012 Dawrah in Medīnah, Saudi Arabia, hosted by the brothers at Salafī Publications.)

Ustadh Mūsá Richardson gives a clear and detailed explanation of this Ḥadīth, which is related by Abū Hurayrah. It teaches a very important sunnah that we can establish in our ṣalah and at other times. It has a very beautiful meaning and is full of benefits.

Explanation of the Ḥadīth: "Whoever Allāh Wants Good For, He Give Him Understanding of the Dīn"

Shaykh Muḥammad ibn ʿAbd al-Waḥhāb al-Aqīl explains the Ḥadīth of the Messenger (ṣallallāhu ʿalayhi wa-sallam): "Whoever Allāh wants good for, He gives him understanding of the dīn. This Ḥadīth is so important that some of the scholars have written works based upon it. Shaykh Muḥammad ibn ʿAbd al-Waḥhāb al-Aqīl is one of the well-known scholars of Medīnah. He wrote his PhD thesis on the topic: ʿAqīdah in the Belief in the Angels'. This lecture is translated by Abū Ḥakīm Bilāl Davis (From the 2012 Madīnah Dawrah hosted by Salafī Publications.).

From a dawrah with Shaykh ʿAbdullāh al-Bukhārī, in Medinah. Here, the Shaykh explains the Ḥadīth of the Prophet (ṣallallāhu ʿalayhi wa-sallam) “Whosoever believes in Allāh and the last day then let him speak good or remain silent.” The Shaykh is a former student of Shaykh Muḥammad Amān al-Jāmī and is well known to the Salafī scholars. Translated by Abū Ḥakīm Bilāl Davis.

Mūsá Richardson explains in great detail the Ḥadīth of Abū Dharr al-Ghifārī concerning the Ḥadīth Qudsī relating to oppression. This Ḥadīth is one of the most beneficial and noteworthy statements of the Prophet (ṣallallāhu ʿalayhi wa-sallam). It is a Ḥadīth that is so profound, so foundational so relevant and so significant that the scholars of old, if they knew it was going to be recited, they would sit up straight and listen intently. It is found in Imām al-Nawawī's Forty Ḥadīth.

Mūsá Richardson provides an example of a maqtū' narration, a statement of the great scholar of the Tābiʿīn (students of the Companions), Muḥammad ibn Sīrīn, may Allāh have Mercy on him. This excerpt was taken from session #2 of the Bayqūniyyah workshop, recorded at Masjid al-Furqān in Toronto, Canada on 1438.05.22.

From the '07 Ḥadīth Science Course delivered by Mūsá Richardson. During the discussion on the five conditions for a person to be considered 'adl (upright), is that a person does not contraḍīct the maroo'ah (the customs and culture of the people). The maroo'ah is related to the customs of the people and not the Book and the Sunnah. Abū al-ʿAbbās brings examples of different customs of the people from the past and present and the importance of paying attention them. In our time, Muslims often show disregard for the customs of others which leads to conflict. The issue of maroo’ah vs. sharīʿah is also noted.

Usāmah ibn Zayd (رضي الله عنه) said: "I said: 'O messenger of Allāh, I never saw you fasting any month as much as Shaʿbān.' He (ﷺ) said: 'That is a month which the people have forgotten about. [It is] between Rajab and Ramaḍān [and] in it the deeds are taken up to the Lord of the worlds; therefore, I like that my deeds be taken up when I am fasting.'"

Translator’s note:The Prophet (ﷺ), in this Ḥadīth, mentioned some virtues of this month; from them is that it was a month in which he (ﷺ) would increase his supererogatory fasts. Also, it is a month in which the deeds are taken up to Allāh.

Our brother Mūsá Richardson discusses a ḥadīth in which the Prophet (ṣallallāhu ʿalayhī wa-sallam) was in a gathering of elders and young men. On his right was the youngest of the people from the tribe, and on his left were the elders from the tribe. The Prophet (ṣallallāhu ʿalayhī wa-sallam) was given a drink and desired to give it to the elder on the left....did he give it to the elder on the left or did he give it to the youth on the right? Listen to find out.

From the Lecture Series: "From the Gems of the Sunnah: Benefits from the Story of Ka'b Ibn Mālik"

An excerpt from the lecture series that took place in Toronto (Jan 30-Feb 1 2009) expounding upon the benefits of the famous ḥadīth aforementioned. In this excerpt, Abū Muḥammad mentions the reasons, the manners and the importance of the refutations of the Scholars. The importance of paying heed to them and the horrible mistake of rejecting them due to personal desires.

Ibn al-Sunnī reported in his book ‘Amalal-Yawm Wal-Laylah, Ḥadīth #161:

It’s been narrated that Anas bin Mālik said, the Prophet, ṣallallāhu ʿalayhī wa-sallam (allegedly) said: “When you have an important matter to decide, then seek guidance from your Lord seven times, then look to what your heart inclines to. For verily the good is found there-in.”

1) Al-Imām an-Nawawi (d. 676 h.) mentioned in his bookal-Adhkaar (p. 132): Its chain is ghareeb (comes only by one narrator); it contains people whom I don’t know.

2) Al-ʿIrāqi (d. 806 h.) said: All of them (in the chain) are known, although some of them are known for extreme weaknesses. He is: Ibraheem ibn al-Baraa’ ibn al-Nadhar ibn Anas bin Mālik. Al-‘Uqaylee, Ibn Hibbān, Ibn ‘adee and al-Azdee have all classified him as weak.

3) Al-‘Uqaylee said: He narrates from reliable narrators with bawaateel, false narrations, and this is what Ibn ‘Adee mentioned.

4) Ibn Hibbān (d. 354 h.) said: (He was) an elderly man who used to frequent Shām narrating from reliable people with mawdoo’aat, fabricated Ḥadīths. It is not permissible to mention him (his narrations) except by way of repudiating (or censuring) him. Al-Ḥasan ibn Saʿīd al-Mawsulee narrated him (in a chain) and said, “Ibraheem ibn Hibbān ibn al-Najjār informed us, that his father informed him, saying his father informed him from Anas (Ibn Mālik)” It is as if he performed tadlees (changing his name or hiding a defect) and instead named him, “al-Najjār”, since he was from Banī al-Najjār. Al-ʿIrāqi said, “A ḥadīth such as this is dropped/omitted.

A famous collection of ḥadīth, recongized by many Muslims, is al-Nawawī's Forty Ḥadīth. In the latter half of the collection, Imām an-Nawaawee, raḥimahullāh, includes a few ḥadīth known as "ḥadīth qudsi." What is a ḥadīth qudsi? Is it the Speech of Allāh? Al-hamdullilāh, in a previous Kitāb al-Tawḥīd class, our brother, Abū al-ʿAbbās Mūsá Richardson, provided the answers in the study of the 42nd ḥadīth, a ḥadīth qudsi. Listen to this short audio clip and benefit, may Allāh increase you in knowledge.

On the Authority of ʿĀʾishah (raḍi Allāhu ʿanhā) that some women from Ḥoms sought permission to enter upon her, and she replied: "Perhaps you are from those who enter the bathhouses. I heard the Messenger of Allāh (ṣallallāhu ʿalayhi wa-sallam) say: 'Any woman who removes her clothes in other than her husband’s house has torn the screen between her and Allāh'". [Graded ṣaḥīḥ by al-Albānī in his ṣaḥīḥ of sunan ibn Mājah.]

Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn:"If this Ḥadīth is authentic—that any woman who removes her clothes in other than her husband’s house has torn the screen—then it means that she removes her clothes in a situation where it is feared someone unlawful can enter upon her."

"The companion of ḥadīth is in need of five things, and if he misses any one of them, then it is a deficiency. He needs:

[1] A good intellect;

[2] (Uprightness in the) Dīn;

[3] Precision;

[4] Expertise in the field;

[5] While being known to fulfill trusts."

Ath-Thahabee mentioned this in Siyar (13/380), and then commented:

"I say: Trustworthiness is a part of the Dīn (ie. #5 is included in #2), and precision is included in expertise (ie. #3 is included in #4), so what the haafith (one who memorizes ḥadīth) needs is to be:

[1] A person of taqwá;

[2] Intelligent;

[3] Knowledgeable of 'Arabic grammar and language;

[4] Pure and shy;

[5] Salafī.

It will suffice him that he copies with his hand 200 volumes of books, owns 500 volumes of widely respected books, and does not tire from seeking knowledge until his death, all of this with a pure intention and humbleness. Otherwise, then he shouldn't waste his time (by trying to be a haafith)."